Some people would like it to be the case that all of the horror of individual specific biblical passages disappears if you just translate them well enough, or interpret them well enough, or use the right hermeneutics. But sometimes the text is itself horrifying. And that doesn't go away with anybody's culturally-cued hermeneutic.
I was particularly appreciative of the book’s historical narrative of intersectionality theory because it seems that, in the manner in which feminist history is taught in the United States, intersectionality theory is frequently identified as “third-wave” work. Kim and Shaw’s work demonstrates why the “wave” model of feminist theory is insufficient...
The original scripture translations are an important feature of "Womanist Midrash," created from the author’s studies of the original languages. These fresh translations present new insights into well-known passages.
"Through discussion of African cosmology, Harris presents a framework for the interconnectedness of all that exists. '... any ethical or unethical behavior conducted by humans impacts the other aspects of the cosmological order positively or negatively.'"
Womanish girls rebel against the patriarchal standard imposed on them to be silent and invisible. By being themselves, they challenge patriarchal child-rearing structures that stifle young black girls.
One might ask how differently Lack’s story would have gone if the social injustices that disregarded her as a person with agency had long ago been undone. The science and healthcare industries must help address unjust socioeconomic structures that deny the basic humanity and rights of disempowered groups of people before any lasting changes in care can be expected.
Although Junior’s book offers a basic introduction to womanist biblical interpretation, it is extensive in the amount of material it covers. One aspect of the author’s intent is to show how feminist biblical interpretation relates to African American women’s interpretation.
"Pamela Lightsey... correctly asserts that despite oppressive Sunday morning sermons, Black and queer Christians can nevertheless be confident that our wellbeing is 'not dependent on human hands but the providential care of God our Creator' (p. 60)."
With a history dating from 1973, we are an international organization of women and men who believe that the Bible supports the equality of the sexes. We are Christian feminists. We are inclusive. We welcome you.
. . . taking the humanity of the Bible seriously in no way undercuts it message, nor should it result in fear that the Bible will lose its power or meaning if we recognize that people wrote it in specific times and places with specific points of view. Of course. But, this has been and continues to be the dividing line among contemporary Christians.